Chapter 48

The Division of Canaan

[This chapter is based on Joshua 10:40-43; 11; 14 to 22.]

The victory at Beth-horon was speedily followed by the conquest of southern
Canaan. "Joshua smote all the country of the hills, and of the south, and
of the vale. . . . And all these kings and their land did Joshua take at one
time, because the Lord God of Israel fought for Israel. And Joshua returned, and
all Israel with him, unto the camp at Gilgal."

The tribes of northern Palestine, terrified at the success which had attended
the armies of Israel, now entered into a league against them. At the head of
this confederacy was Jabin, king of Hazor, a territory to the west of Lake Merom.
"And they went out, they and all their hosts with them." This army was
much larger than any that the Israelites had before encountered in
Canaan--"much people, even as the sand that is upon the seashore in
multitude, with horses and chariots very many. And when all these kings were met
together, they came and pitched together at the waters of Merom, to fight
against Israel." Again a message of encouragement was given to Joshua:
"Be not afraid because of them: for tomorrow about this time will I deliver
them up all slain before Israel."

Near Lake Merom he fell upon the camp of the allies and utterly routed their
forces. "The Lord delivered them into the hand of Israel, who smote them,
and chased them . . . until they left them none remaining." The chariots
and horses that had been the pride and boast of the Canaanites were not to be
appropriated by Israel. At the command of God the chariots were burned, and the
horses lamed, and thus rendered unfit for use in battle. The Israelites were not
to put their trust in chariots or horses, but "in the name of the Lord
their God."

One by one the cities were taken, and Hazor, the stronghold of the
confederacy, was burned. The war was continued for several years, but its close
found Joshua master of Canaan. "And the land had rest from war."

But though the power of the Canaanites had been broken, they had not been
fully dispossessed. On the west the Philistines still held a fertile plain along
the seacoast, while north of them was the territory of the Sidonians. Lebanon
also was in the possession of the latter people; and to the south, toward Egypt,
the land was still occupied by the enemies of Israel.

Joshua was not, however, to continue the war. There was another work for the
great leader to perform before he should relinquish the command of Israel. The
whole land, both the parts already conquered and that which was yet unsubdued,
was to be apportioned among the tribes. And it was the duty of each tribe to
fully subdue its own inheritance. If the people should prove faithful to God, He
would drive out their enemies from before them; and He promised to give them
still greater possessions if they would but be true to His covenant.

To Joshua, with Eleazar the high priest, and the heads of the tribes, the
distribution of the land was committed, the location of each tribe being
determined by lot. Moses himself had fixed the bounds of the country as it was
to be divided among the tribes when they should come in possession of Canaan,
and had appointed a prince from each tribe to attend to the distribution. The
tribe of Levi, being devoted to the sanctuary service, was not counted in this
allotment; but forty-eight cities in different parts of the country were
assigned the Levites as their inheritance.

Before the distribution of the land had been entered upon, Caleb, accompanied
by the heads of his tribe, came forward with a special claim. Except Joshua,
Caleb was now the oldest man in Israel. Caleb and Joshua were the only ones
among the spies who had brought a good report of the Land of Promise,
encouraging the people to go up and possess it in the name of the Lord. Caleb
now reminded Joshua of the promise then made, as the reward of his faithfulness:
"The land whereon thy feet have trodden shall be thine inheritance, and thy
children's forever, because thou hast wholly followed the Lord." He
therefore presented a request that Hebron he given him for a possession. Here
had been for many years the home of Abraham, Isaac, and Jacob; and here, in the
cave of Machpelah, they were buried.

Hebron was the seat of the dreaded Anakim, whose formidable appearance had so
terrified the spies, and through them destroyed the courage of all Israel. This,
above all others, was the place which Caleb, trusting in the strength of God,
chose for his inheritance.

"Behold, the Lord hath kept me alive," he said, "these forty
and five years, even since the Lord spake this word unto Moses: . . . and now,
lo, I am this day fourscore and five years old. As yet I am as strong this day
as I was in the day that Moses sent me: as my strength was then, even so is my
strength now, for war, both to go out, and to come in. Now therefore give me
this mountain, whereof the Lord spake in that day: for thou heardest in that day
how the Anakim were there, and that the cities were great and fenced: if so be
the Lord will be with me, then I shall be able to drive them out, as the Lord
said." This request was supported by the chief men of Judah. Caleb himself
being the one appointed from this tribe to apportion the land, he had chosen to
unite these men with him in presenting his claim, that there might be no
appearance of having employed his authority for selfish advantage.

His claim was immediately granted. To none could the conquest of this giant
stronghold be more safely entrusted. "Joshua blessed him, and gave unto
Caleb the son of Jephunneh Hebron for an inheritance," "because that
he wholly followed the Lord God of Israel." Caleb's faith now was just what
it was when his testimony had contradicted the evil report of the spies. He had
believed God's promise that He would put His people in possession of Canaan, and
in this he had followed the Lord fully. He had endured with his people the long
wandering in the wilderness, thus sharing the disappointments and burdens of the
guilty; yet he made no complaint of this, but exalted the mercy of God that had
preserved him in the wilderness when his brethren were cut off. Amid all the
hardships, perils, and plagues of the desert wanderings, and during the years of
warfare since entering Canaan, the Lord had preserved him; and now at upwards of
fourscore his vigor was unabated. He did not ask for himself a land already
conquered, but the place which above all others the spies had thought it
impossible to subdue. By the help of God he would wrest his stronghold from the
very giants whose power had staggered the faith of Israel. It was no desire for
honor or aggrandizement that prompted Caleb's request. The brave old warrior was
desirous of giving to the people an example that would honor God, and encourage
the tribes fully to subdue the land which their fathers had deemed
unconquerable.

Caleb obtained the inheritance upon which his heart had been set for forty
years, and, trusting in God to be with him, he "drove thence the three sons
of Anak." Having thus secured a possession for himself and his house, his
zeal did not abate; he did not settle down to enjoy his inheritance, but pushed
on to further conquests for the benefit of the nation and the glory of God.

The cowards and rebels had perished in the wilderness, but the righteous
spies ate of the grapes of Eschol. To each was given according to his faith. The
unbelieving had seen their fears fulfilled. Notwithstanding God's promise, they
had declared that it was impossible to inherit Canaan, and they did not possess
it. But those who trusted in God, looking not so much to the difficulties to be
encountered as to the strength of their Almighty Helper, entered the goodly
land. It was through faith that the ancient worthies "subdued kingdoms, . .
. escaped the edge of the sword, out of weakness were made strong, waxed valiant
in fight, turned to flight the armies of the aliens." Hebrews 11:33, 34.
"This is the victory that overcometh the world, even our faith." 1
John 5:4.

Another claim concerning the division of the land revealed a spirit widely
different from that of Caleb. It was presented by the children of Joseph, the
tribe of Ephraim with the half tribe of Manasseh. In consideration of their
superior numbers, these tribes demanded a double portion of territory. The lot
designated for them was the richest in the land, including the fertile plain of
Sharon; but many of the principal towns in the valley were still in possession
of the Canaanites, and the tribes shrank from the toil and danger of conquering
their possessions, and desired an additional portion in territory already
subdued. The tribe of Ephraim was one of the largest in Israel, as well as the
one to which Joshua himself belonged, and its members naturally regarded
themselves as entitled to special consideration. "Why hast thou given me
but one lot and one portion to inherit," they said, "seeing I am a
great people?" But no departure from strict justice could be won from the
inflexible leader.

His answer was, "If thou be a great people, then get thee up to the wood
country, and cut down for thyself there in the land of the Perizzites and of the
giants, if Mount Ephraim be too narrow for thee."

Their reply showed the real cause of complaint. They lacked faith and courage
to drive out the Canaanites. "The hill is not enough for us," they
said; "and all the Canaanites that dwell in the land of the valley have
chariots of iron."

The power of the God of Israel had been pledged to His people, and had the
Ephraimites possessed the courage and faith of Caleb, no enemy could have stood
before them. Their evident desire to shun hardship and danger was firmly met by
Joshua. "Thou art a great people, and hast great power," he said;
"thou shalt drive out the Canaanites, though they have iron chariots, and
though they be strong." Thus their own arguments were turned against them.
Being a great people, as they claimed, they were fully able to make their own
way, as did their brethren. With the help of God they need not fear the chariots
of iron.

Heretofore Gilgal had been the headquarters of the nation and the seat of the
tabernacle. But now the tabernacle was to be removed to the place chosen for its
permanent location. This was Shiloh, a little town in the lot of Ephraim. It was
near the center of the land, and was easy of access to all the tribes. Here a
portion of country had been thoroughly subdued, so that the worshipers would not
be molested. "And the whole congregation of the children of Israel
assembled together at Shiloh, and set up the tabernacle of the congregation
there." The tribes that were still encamped when the tabernacle was removed
from Gilgal followed it, and pitched near Shiloh. Here these tribes remained
until they dispersed to their possessions.

The ark remained at Shiloh for three hundred years, until, because of the
sins of Eli's house, it fell into the hands of the Philistines, and Shiloh was
ruined. The ark was never returned to the tabernacle here, the sanctuary service
was finally transferred to the temple at Jerusalem, and Shiloh fell into
insignificance. There are only ruins to mark the spot where it once stood. Long
afterward its fate was made use of as a warning to Jerusalem. "Go ye now
unto My place which was in Shiloh," the Lord declared by the prophet
Jeremiah, "where I set My name at the first, and see what I did to it for
the wickedness of My people Israel. . . . Therefore will I do unto this house,
which is called by My name, wherein ye trust, and unto the place which I gave to
you and to your fathers, as I have done to Shiloh." Jeremiah 7:12-14.

"When they had made an end of dividing the land," and all the
tribes had been allotted their inheritance. Joshua presented his claim. To him,
as to Caleb, a special promise of inheritance had been given; yet he asked for
no extensive province, but only a single city. "They gave him the city
which he asked, . . . and he built the city, and dwelt therein." The name
given to the city was Timnath-serah, "the portion that remains"--a
standing testimony to the noble character and unselfish spirit of the conqueror,
who, instead of being the first to appropriate the spoils of conquest, deferred
his claim until the humblest of his people had been served.

Six of the cities assigned to the Levites--three on each side the
Jordan--were appointed as cities of refuge, to which the manslayer might flee
for safety. The appointment of these cities had been commanded by Moses,
"that the slayer may flee thither, which killeth any person at unawares.
And they shall be unto you cities for refuge," he said, "that the
manslayer die not, until he stand before the congregation in judgment."
Numbers 35:11, 12. This merciful provision was rendered necessary by the ancient
custom of private vengeance, by which the punishment of the murderer devolved on
the nearest relative or the next heir of the deceased. In cases where guilt was
clearly evident it was not necessary to wait for a trial by the magistrates. The
avenger might pursue the criminal anywhere and put him to death wherever he
should be found. The Lord did not see fit to abolish this custom at that time,
but He made provision to ensure the safety of those who should take life
unintentionally.

The cities of refuge were so distributed as to be within a half day's journey
of every part of the land. The roads leading to them were always to be kept in
good repair; all along the way signposts were to be erected bearing the word
"Refuge" in plain, bold characters, that the fleeing one might not be
delayed for a moment. Any person--Hebrew, stranger, or sojourner--might avail
himself of this provision. But while the guiltless were not to be rashly slain,
neither were the guilty to escape punishment. The case of the fugitive was to be
fairly tried by the proper authorities, and only when found innocent of
intentional murder was he to be protected in the city of refuge. The guilty were
given up to the avenger. And those who were entitled to protection could receive
it only on condition of remaining within the appointed refuge. Should one wander
away beyond the prescribed limits, and be found by the avenger of blood, his
life would pay the penalty of his disregard of the Lord's provision. At the
death of the high priest, however, all who had sought shelter in the cities of
refuge were at liberty to return to their possessions.

In a trial for murder the accused was not to be condemned on the testimony of
one witness, even though circumstantial evidence might be strong against him.
The Lord's direction was, "Whoso killeth any person, the murderer shall be
put to death by the mouth of witnesses: but one witness shall not testify
against any person to cause him to die." Numbers 35:30. It was Christ who
gave to Moses these directions for Israel; and when personally with His
disciples on earth, as He taught them how to treat the erring, the Great Teacher
repeated the lesson that one man's testimony is not to acquit or condemn. One
man's views and opinions are not to settle disputed questions. In all these
matters two or more are to be associated, and together they are to bear the
responsibility, "that in the mouth of two or three witnesses every word may
be established." Matthew 18:16.

If the one tried for murder were proved guilty, no atonement or ransom could
rescue him. "Whoso sheddeth man's blood, by man shall his blood be
shed." Genesis 9:6. "Ye shall take no satisfaction for the life of a
murderer, which is guilty of death: but he shall be surely put to death."
"Thou shalt take him from Mine altar, that he may die," was the
command of God; "the land cannot be cleansed of the blood that is shed
therein, but by the blood of him that shed it." Numbers 35:31, 33; Exodus
21:14. The safety and purity of the nation demanded that the sin of murder be
severely punished. Human life, which God alone could give, must be sacredly
guarded.

The cities of refuge appointed for God's ancient people were a symbol of the
refuge provided in Christ. The same merciful Saviour who appointed those
temporal cities of refuge has by the shedding of His own blood provided for the
transgressors of God's law a sure retreat, into which they may flee for safety
from the second death. No power can take out of His hands the souls that go to
Him for pardon. "There is therefore now no condemnation to them which are
in Christ Jesus." "Who is he that condemneth? It is Christ that died,
yea rather, that is risen again, who is even at the right hand of God, who also
maketh intercession for us;" that "we might have a strong consolation,
who have fled for refuge to lay hold upon the hope set before us." Romans
8:1, 34; Hebrews 6:18.

He who fled to the city of refuge could make no delay. Family and employment
were left behind. There was no time to say farewell to loved ones. His life was
at stake, and every other interest must be sacrificed to the one purpose--to
reach the place of safety. Weariness was forgotten, difficulties were unheeded.
The fugitive dared not for one moment slacken his pace until he was within the
wall of the city.

The sinner is exposed to eternal death, until he finds a hiding place in
Christ; and as loitering and carelessness might rob the fugitive of his only
chance for life, so delays and indifference may prove the ruin of the soul.
Satan, the great adversary, is on the track of every transgressor of God's holy
law, and he who is not sensible of his danger, and does not earnestly seek
shelter in the eternal refuge, will fall a prey to the destroyer.

The prisoner who at any time went outside the city of refuge was abandoned to
the avenger of blood. Thus the people were taught to adhere to the methods which
infinite wisdom appointed for their security. Even so, it is not enough that the
sinner believe in Christ for the pardon of sin; he must, by faith and
obedience, abide in Him. "For if we sin willfully after that we have
received the knowledge of the truth, there remaineth no more sacrifice for sins,
but a certain fearful looking for of judgment and fiery indignation, which shall
devour the adversaries." Hebrews 10:26, 27.

Two of the tribes of Israel, Gad and Reuben, with half the tribe of Manasseh,
had received their inheritance before crossing the Jordan. To a pastoral people,
the wide upland plains and rich forests of Gilead and Bashan, offering extensive
grazing land for their flocks and herds, had attractions which were not to be
found in Canaan itself, and the two and a half tribes, desiring to settle here,
had pledged themselves to furnish their proportion of armed men to accompany
their brethren across the Jordan and to share their battles till they also
should enter upon their inheritance. The obligation had been faithfully
discharged. When the ten tribes entered Canaan forty thousand of "the
children of Reuben, and the children of Gad, and half the tribe of Manasseh . .
. prepared for war passed over before the Lord unto battle, to the plains of
Jericho." Joshua 4:12, 13. For years they had fought bravely by the side of
their brethren. Now the time had come for them to get unto the land of their
possession. As they had united with their brethren in the conflicts, so they had
shared the spoils; and they returned "with much riches . . . and with very
much cattle, with silver, and with gold, and with brass, and with iron, and with
very much raiment," all of which they were to share with those who had
remained with the families and flocks.

They were now to dwell at a distance from the sanctuary of the Lord, and it
was with an anxious heart that Joshua witnessed their departure, knowing how
strong would be the temptations, in their isolated and wandering life, to fall
into the customs of the heathen tribes that dwelt upon their borders.

While the minds of Joshua and other leaders were still oppressed with anxious
forebodings, strange tidings reached them. Beside the Jordan, near the place of
Israel's miraculous passage of the river, the two and a half tribes had erected
a great altar, similar to the altar of burnt offering at Shiloh. The law of God
prohibited, on pain of death, the establishment of another worship than that at
the sanctuary. If such was the object of this altar, it would, if permitted to
remain, lead the people away from the true faith.

The representatives of the people assembled at Shiloh, and in the heat of
their excitement and indignation proposed to make war at once upon the
offenders. Through the influence of the more cautious, however, it was decided
to send first a delegation to obtain from the two and a half tribes an
explanation of their conduct. Ten princes, one from each tribe, were chosen. At
their head was Phinehas, who had distinguished himself by his zeal in the matter
of Peor.

The two and a half tribes had been at fault in entering, without explanation,
upon an act open to such grave suspicions. The ambassadors, taking it for
granted that their brethren were guilty, met them with sharp rebuke. They
accused them of rebelling against the Lord, and bade them remember how judgments
had been visited upon Israel for joining themselves to Baalpeor. In behalf of
all Israel, Phinehas stated to the children of Gad and Reuben that if they were
unwilling to abide in that land without an altar for sacrifice, they would be
welcome to a share in the possessions and privileges of their brethren on the
other side.

In reply the accused explained that their altar was not intended for
sacrifice, but simply as a witness that, although separated by the river, they
were of the same faith as their brethren in Canaan. They had feared that in
future years their children might be excluded from the tabernacle, as having no
part in Israel. Then this altar, erected after the pattern of the altar of the
Lord at Shiloh, would be a witness that its builders were also worshipers of the
living God.

With great joy the ambassadors accepted this explanation, and immediately
carried back the tidings to those who sent them. All thoughts of war were
dismissed, and the people united in rejoicing, and praise to God.

The children of Gad and Reuben now placed upon their altar an inscription
pointing out the purpose for which it was erected; and they said, "It shall
be a witness between us that Jehovah is God." Thus they endeavored to
prevent future misapprehension and to remove what might be a cause of
temptation.

How often serious difficulties arise from a simple misunderstanding, even
among those who are actuated by the worthiest motives; and without the exercise
of courtesy and forbearance, what serious and even fatal results may follow. The
ten tribes remembered how, in Achan's case, God had rebuked the lack of
vigilance to discover the sins existing among them. Now they resolved to act
promptly and earnestly; but in seeking to shun their first error, they had gone
to the opposite extreme. Instead of making courteous inquiry to learn the facts
in the case, they had met their brethren with censure and condemnation. Had the
men of Gad and Reuben retorted in the same spirit, war would have been the
result. While it is important on the one hand that laxness in dealing with sin
be avoided, it is equally important on the other to shun harsh judgment and
groundless suspicion.

While very sensitive to the least blame in regard to their own course, many
are too severe in dealing with those whom they suppose to be in error. No one
was ever reclaimed from a wrong position by censure and reproach; but many are
thus driven further from the right path and led to harden their hearts against
conviction. A spirit of kindness, a courteous, forbearing deportment may save
the erring and hide a multitude of sins.

The wisdom displayed by the Reubenites and their companions is worthy of
imitation. While honestly seeking to promote the cause of true religion, they
were misjudged and severely censured; yet they manifested no resentment. They
listened with courtesy and patience to the charges of their brethren before
attempting to make their defense, and then fully explained their motives and
showed their innocence. Thus the difficulty which had threatened such serious
consequences was amicably settled.

Even under false accusation those who are in the right can afford to be calm
and considerate. God is acquainted with all that is misunderstood and
misinterpreted by men, and we can safely leave our case in His hands. He will as
surely vindicate the cause of those who put their trust in Him as He searched
out the guilt of Achan. Those who are actuated by the spirit of Christ will
possess that charity which suffers long and is kind.

It is the will of God that union and brotherly love should exist among His
people. The prayer of Christ just before His crucifixion was that His disciples
might be one as He is one with the Father, that the world might believe that God
had sent Him. This most touching and wonderful prayer reaches down the ages,
even to our day; for His words were, "Neither pray I for these alone, but
for them also which shall believe on Me through their word." John 17:20.
While we are not to sacrifice one principle of truth, it should be our constant
aim to reach this state of unity. This is the evidence of our discipleship. Said
Jesus, "By this shall all men know that ye are My disciples, if ye have
love one to another." John 13:35. The apostle Peter exhorts the church,
"Be ye all of one mind, having compassion one of another; love as brethren,
be pitiful, be courteous: not rendering evil for evil, or railing for railing:
but contrariwise blessing; knowing that ye are thereunto called, that ye should
inherit a blessing." 1 Peter 3:8, 9.